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HATTIE  ELIZABETH  LEWIS  MEMORIAL 
ESSAYS  IN  APPLIED  CHRISTIANITY 


THE  EMPLOYER,  THE  WAGE  EARNER 
AND  THE  LAW  OF  LOVE 


BY 


CHARLES  H.  WATSON 


iJSJLYXRSlTY 


Digitized  by  the  Internet  Archive 

in  2007  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/employerwageearnOOwatsrich 


HATTIE   ELIZABETH  LEWIS  MEMORIAL 
ESSAYS  IN  APPLIED  CHRISTIANITY 


THE  EMPLOYER,  THE  WAGE  EARNER 
AND  THE  LAW  OF  LOVE 

By  CHARLES  H.  WATSON,  of  Lawrence,  KanMt 

«» 

First  Prize.  »17 


»  '_  »  »    »  » 


PUBLISHED  BY  THE  UNIVERSITY  OF  KANSAS 


^p^?^^ 


w 


2, 


PRESS   OF  THE 

DEPARTMENT  OF  JOURNALISU 

0NIVER8ITY   OF  KANSAS 

LAWRENCE 

1917 


PREFATORY  NOTE 

The  Hattie  Elizabeth  Lewis  Memorial 

This  Memorial  was  established  in  the  University  of  Kansas  in 
1911,  in  memory  of  Hattie  Elizabeth  Lewis,  a  former  student  of 
the  University.  It  was  founded  by  Professor  George  Edward 
Patrick,  of  Washington,  D.  C,  and  is  maintained  out  of  funds  put 
into  the  hands  of  the  Chancellor  of  the  University  a  few  months 
before  Professor  Patrick's  death,  which  occurred  March  22,  1916. 
Professor  Patrick  w^as  a  member  of  the  faculty  of  the  University 
of  Kansas  from  1874  to  1883.  He  and  Miss  Lewis  were  married 
in  1883.    Mrs.  Patrick  died  in  1909. 

The  Memorial  takes  the  form  of  an  annual  competition  in  essay 
writing,  open  to  all  students  of  the  University  of  Kansas.  The 
general  theme  of  the  essays  submitted  in  this  competition  is  "The 
Application  of  the  Teachings  of  Jesus  to  the  Practical  Affairs  and 
Relations  of  Life,  Individual,  Social,  Industrial,  Commercial,  or 
Political;"  but  each  essay  must  deal  with  a  single  definite  subject, 
or  a  single  phase  of  life.  In  the  competition  for  the  year  1916-17, 
the  University  committee  in  charge  of  the  competition  itself  pre- 
scribed the  particular  phase  of  the  general  theme  to  which  con- 
testants were  to  be  confined:  "The  Application  of  the  Spirit  and 
Teachings  of  Jesus  to  the  Relations  between  the  Individual 
and  Society".  Each  essay  is  required  to  be  not  less  than  5,000 
nor  more  than  10,000  words  in  length. 


373759 


THE  EMPLOYER,  THE  WAGE  EARNER 
AND  THE  LAW  OF  LOVE 

BY 

Charles  H.  Watson 


PREFACE 

The  writer  is  quite  aware  of  at  least  two  criticisms  which  will 
be  offered  concerning  this  essay.  Some  will  not  be  able  to  agree 
with  what  they  would  call,  "the  mixing  of  business  and  religion," 
and  regret  the  fact  that  a  more  comprehensive  discussion  of  the 
present  labor  problem  is  not  given.  The  only  answer  that  can  be 
given  is  that  the  writer  has  presented  his  firm  conviction  in  the 
light  of  research  and  study.  Moreover,  he  feels  that  no  other 
conclusion  can  be  logical  without  distorting  or  evading  the  prem- 
ises of  Christianity.  The  fact  that  this  view  is  not  readily  accepted 
by  the  majority  is  sufficient  justification  for  devoting  so  much  of 
the  discussion  to  this  phase  of  the  question.  Discussions  of  the 
labor  problem  in  books,  magazines,  journals,  bulletins  and  other 
periodicals  are  almost  innumerable,  yet  very  few  of  them  attempt 
to  say  what  shall  be  the  attitude  of  the  individual  employer  toward 
his  men  in  the  light  of  Christ's  teachings.  This,  the  TVTiter  has 
attempted  to  do. 


CONTENTS 

A.  Commercialism  is  Based  on  Selfishness. 

I.      This  is  an  age  of  business  supremacy 11 

1.  Keyword  is  "profit" 11 

2.  Mankind  intoxicated  by  glitter  of  mammon  11 

3.  "Good  Business  Policy"  11 

TI.    Is  a  form  of  extreme  Individualism — Egoism  12 

1.  Man    controlled    by    enlightened    self-in- 
terest   12 

2.  "Survival  of  the  fittest" 12 

B.  Christianity  is  Founded  Upon  Love  and  Service. 

I.  Christian  conception  of  life — Altruistic 13 

1.  As  gathered  from  Christ's  life 13 

a.  "  Came  to  seek  and  to  save  that  which 
waslost" 13 

b.  He  went  about  making  the  unfit  fit  to 
live 13 

2.  As  gathered  from  Christ's  teaching 14 

a.  Parable  of  the  Lost  Sheep 14 

b.  "  Let  this  mind  be  in  you  " 14 

c.  "Love  thy  neighbor  as  thyself" 14 

II.  Christ  gave  two  great  fundamental  Command- 

ments upon  which  all  Christian  principles  rest....  15 

1.  Love  for  God — basis  of  Faith 15 

a.  Divine  Sonship 15 

b.  "Everyone  is  Worthful" 15 

c.  "Ye  must  be  born  again"  ..  16 

2.  Love  for  Man — basis  of  Service 16 

a.  Brotherhood  of  man 16 

b.  Ethics  of  commercialism  not  in  har- 
mony with  this  law 16 

c.  Faith  is  prerequisite  to  Service 16 

3.  Some  place  all  emphasis  on  Service 17 

a.  "  Works  "  alone  not  suflBcient 17 

b.  A  motive  force  is  needed 17 

4.  Christianity  not  simply  Ethics 17 


a.  Must  be  filial  relation  with  God 18 

b.  Should  not  separate  industrial  rela- 

tions from  religious 18 

III.  Method  of  operating 18 

1.  Love  changes  the  individual's  ideals 18 

2.  Brotherhood  then  is  a  normal  capacity 19 

IV.  Most  attempts  at  reform  ignore  Faith 19 

1.  Expect  to  change  man  by  changing  environ- 

ment.....   19 

2.  Based  on  business  "expediency" 19 

V.  The  Law  of  Love  should  be  industry's  Ideal 20 

1.  It  is  essence  of  justice 20 

2.  It  is  practical 21 

3.  Brings  universality  of  interest 21 

C.  The  History  of  the  Labor  Problem  Accounts  for  Present 

Conditions. 

I.  The  introduction  of  the  power  machine  produced 

an  industrial  reformation 21 

1.  Steam  engine,  electric  generator,  gasoline 

motor 22 

2.  Brought  misery  instead  of  blessing 22 

3.  Wealth  and  pauperism  both  increased 22 

4.  Group  spirit  developed 22 

II.  The  Business  Group 23 

1.  Personal  element  soon  passed 23 

2.  New  standards  became  fixed 23 

3.  Success  determined  wholly  on  money  basis..  23 

4.  Victims  of  industrial  forces 23 

m.  The  Labor  Group 24 

1.  Became  servants  of  the  Masters 24 

2.  In  continual  fear  of  coming  to  want 24 

3.  No  need  of  such  inequality 24 

D.  The  Present  Labor  Situation. 

I.  The  Business  Group  continues  to  Dominate 24 

II.  Some  evils  reduced  by  State 25 

1.  Laws '. 25 

2.  Commissions 25 

III.  Labor  Group  is  more  highly  organized 25 

IV.  Quickening  of  the  social  conscience 25 


E.     The  Law  of  Love  Applied  to  the  Relations  Between  the 
Employer  and  the  Two  Industrial  Groups. 

I.  The  employer  must  be  regenerated 25 

1.  He  must  lose  the  selfish  viewpoint 25 

2.  Come    into    vital    relation    with   spirit   of 

Christ 25 

3.  Motive  force  is  love 26 

II.  He  must  place  justice  above  policy 26 

1.  Purposes  and  motives  changed 26 

2.  Wholesome  example  to  his  colleagues 26 

III.  He  no  longer  competes  selfishly  or  unfairly 26 

1.  Life  estimated  by  service  rendered 26 

2.  No  antagonism 26 

3.  Remains  in  business  but  changes  methods....  27 

IV.  Attitude  toward  employees  entirely  different 28 

1.  No  longer  "hirelings,"  but  partners 29 

2.  Raises  their  standards  of  life 29 

3.  Divides  surplus  profit 29 


THE  EMPLOYER,  THE  WAGE  EARNER 
AND  THE  LAW  OF  LOVE 

This  is  a  commercial  age  in  which  mammonism  is  the  vitalizing 
factor.    The  question  of  profit  stands  paramount  to  all  others  in 
the  business  realm,  thus  making  our  industrial  establishments 
mere  institutions  for  the  creation  of  dividends.     *Tis  true  the 
present  world  conflict  has  caused  the  patriotism  of  some  of  our 
leading  manufacturers  to  offer  their  entire  resources  for  govern- 
mental purposes  without  profit;  but  who  doubts  that  industry, 
after  this  unusual  condition  of  war  is  past,  will  pursue  its  previous 
activity  with  even  greater  energy  and  desire  for  personal  gain? 
This  we  can  say,  then,  is  an  age  of  business  supremacy,  when  trade 
has  become  the  leading  science,  sentiment  has  been,  and  is  being, 
pushed  aside  by  the  forward  rush  of  commercialism;  expediency 
seems  to  be  successfully  competing  with  morality  and  rehgion.^ 
So  much  so,  indeed,  that  many  reformers,  themselves  so  taken  by 
the  spirit  of  the  time,  seem  to  think  this  intoxication  of  mankind 
by  the  glitter  of  mammon  is  a  perfectly  normal  state.     They, 
together  with   commerciaHsm  itself,   acknowledge  something  is 
wrong  with  the  present  order,  but  mutually  fail  to  conceive  that 
the  present  prevailing  motive  of  industriaHsm  may  be  the  under- 
lying cause.    With  one  voice  they  cry  for  reform,  but  immediately 
limit  such  reform  by  pointing  out  the  futihty  of  urging  any  plan 
for  rectifying  present  industrial  evils,  with  serious  hope  for  its 
consideration  or  ultimate  adoption,  except  the  same  shall  be  able 
to  prove  its  principles  are  in  accord  with  good  "business  policy." 
What  is  meant  by  good  business  poUcy?    Mr.  Purinton  says, 
"A  business  weak  in  profit  is  weak  in  principle.    Poverty  is  mental 
deficiency  and  material  defect.     Money  liberates,  without  it  we 
are  slaves.    If  you  are  not  making  the  most  profit  of  any  one  in 
your  line  there  is  something  wrong  with  you  or  your  methods.  "^ 
Going  further  he  says,  "We  may  be  slaves  to  money  but  we  are 
slaves  without  it. "    In  keeping  with  this  idea  many  conscientious 
persons,  believing  that  all  efforts  at  reform  must  plan  to  make  an 
appeal  to  this  insatiate  desire  for  gain  on  the  part  of  business, 

1.     A.     Purver:     Annals    American  2.     Purinton,    Edward   Earle:    What 

Academy,    20:61.  makes   a   Factory    Great?      Inde- 

pendent, Feb.  19,  1917,  pp.  313- 
318. 


12  Essays  in  Applied  Christianity 

have  worked  out  schemes  for  the  betterment  of  society  and  are 
attempting  to  show  the  industries  it  is  to  their  "advantage"  to 
put  such  into  operation.  If  an  agitation  is  begun  to  abolish  the 
smoke  nuisance  in  a  city,  the  main  argument  is,  not  that  it  is  in- 
jurious to  the  mass  of  mankind,  but  that  the  smoke  "hurts  busi- 
ness" and  that  it  really  "pays"  to  consume  the  wasted  carbon. 
Many  industries  are  now  giving  considerable  attention  to  the  wel- 
fare of  their  employees.  Industrial  sanitation,  proper  housing 
and  ventilation,  safety  devices  and  social  life  committees  are  being 
provided.  But  here  again  is  the  same  cry,  the  plea  for  the  extended 
adoption  of  these  comforts  is,  that  expenditures  for  the  health  of 
the  laborers  pays  largest  dividends  of  any  single  factor  in  labor. 
In  a  speech  on  labor  in  the  German  Reichstag,  Pastor  Stocker 
said,  "We  have  put  the  question  the  wrong  way.  We  have  asked; 
How  much  cheap  labor  does  industry  need  in  order  to  flourish  and 
to  pay  dividends?  Whereas  we  ought  to  have  asked:  How  ought 
industry  to  be  organized  in  order  to  protect  and  foster  the  family, 
the  human  individual  and  the  Christian  life?"^  That  simple 
reversal  of  the  question  marks  the  distinction  between  the  Chris- 
tian and  the  Mammonistic  conception  of  life. 

The  Mammonistic  conception  of  life  is  a  modem  application  of 
the  egoistic  doctrine,  that  all  action  should  be  controlled  by  an 
enlightened  self-interest.  Egoism  holds  for  the  development  of 
a  superior  type  of  individual.*  Self  should  be  developed  and  en- 
lightened at  all  hazards.  By  thus  evolving  a  "Superman"  it 
would  bring  about  such  a  change  in  society  that  all  ethical  ques-" 
tions,  social  or  industrial  would  be  automatically  settled.  The 
idea  is  that  he  who  is  "fit"  will  survive  even  at  the  expense  of  the 
imfit.  It  is  the  ideal  of  a  hfe  bent  upon  realizing  to  the  full  its 
own  possibiUties  whether  of  sensous  pleasure  or  personal  aggrand- 
izement. It  is  the  outgrowth  of  the  old  idea  of  gross  gratification 
of  appetite  "Eat,  drink  and  be  merry  for  tomorrow  we  die. " 

Throughout  history  we  see  this  conception  in  one  form  or  an- 
other as  the  fundamental  motive  in  the  actions  of  many.  Among 
the  Pagan  peoples  there  seems  to  be  a  sense  of  the  prize  in  per- 
sonal life  and  of  that  delight  in  the  mere  exercise  of  vital  function. 
They  beUeve  the  mere  joy  of  living  to  be  sufficient  justification  of 

3.     Quoted  by  Rauschenbusch:  4.     S.   N.   Potten:  Independent,   70- 

"  Christianity     and     the     Social  655-657. 

Crisis",  p.  370. 


The  Employer,  the  Wage  Earner  and  the  Law  of  Love  13 

life.  The  Greek  gave  expression  to  this  thought  when  in  his  old 
age  he  said,^  "I  can  not  eat,  I  can  not  drink;  the  pleasures  of 
youth  and  love  are  fled  away.  There  was  a  good  time  once  but 
now  that  is  gone  and  life  is  no  longer  life. "  The  degree  of  abihty 
to  enjoy  sensous  pleasure  was  the  measure  of  life's  worth. 

In  later  times  Spencer^  held  to  this  individualistic  view  and 
attempted  by  the  evolutionary  theory  to  uphold  his  views.  Life 
is  a  struggle  for  existence;  every  individual  strives  to  preserve 
himself  and  promote  his  own  interests.  If  he  comes,  as  he  surely 
will,  into  competition  w^ith  his  fellow-man  for  subsistence,  the 
victor  should  have  the  spoils.  The  individuals  who  are  best  fitted 
for  the  struggle  not  only  win,  but  ought  to  win,  for,  according  to 
this  view  the  survival  of  the  fittest  is  the  end  of  existence. 

Modern  commerciahsm  is  only  another  form  of  this  supreme 
individualism.  One  of  its  axiomatic  doctrines  is  to  buy  in  the 
cheapest  market  and  sell  in  the  highest,  without  regard  for  the 
welfare  of  either  the  producer  or  the  consumer.  It  looks  upon 
labor  as  a  commodity  also  to  be  bought  at  the  cheapest  possible 
wage  even  though  it  means  hiring  women  and  children.  If  there 
is  cooperation  it  is  among  those  of  the  same  group  and  for  mutual 
protection.  If  there  be  group  organization  it  is  only  an  attempt 
to  obtain  individual  prosperity  through  concerted  efforts.^  The 
rule  still  obtains,  however,  "put  your  competitor  out  of  business 
if  possible." 

In  a  striking  and  beautiful  contrast  to  this  ideal  of  individualism 
is  the  altruistic  ideal  of  life  given  us  by  Christ.  It  opposes  the 
survival  of  the  fittest;  or  rather  it  opposes  the  extinction  of  the 
unfit  since  it  tends  to  preserve  the  sick,  the  lame,  the  blind,  the 
delinquent,  the  subnormal,  the  derelicts  and  failures.  Jesus  spoke 
clearly  regarding  this  when  he  said,  "The  Son  of  Man  is  come  to 
seek  and  to  save  that  which  was  lost,"^  also  in  the  parable  of  the 
lost  sheep :^  "What  man  of  you  having  an  hundred  sheep,  if  he 
lose  one  of  them  doth  not  leave  the  ninety  and  nine  in  the  wilder- 
ness and  go  after  that  which  is  lost  until  he  find  it?"  Even  more 
clearly  did  the  Saviour  indicate  the  purpose  of  his  own  life  as  he 
entered  the  synagogue,  for  the  first  time  to  preach  to  the  people. 

5.  Quoted    by    Alexander:    Jlibberl  7.  Parley  Paul  Womer,  "  T/if  C/Jwrc/i 
Journal,  Vol.  9,  p.  172.  and  the  Labor  Conflict,"  p.  187. 

6.  Frank    Thilly:    Hibbcrl   Journal,  S.  Luke,  19:10;  Matthew,  18:11. 
Vol.  10,  p.  262.  9.  Luke,  15:4;  Matthew,  18:12. 


14  Essays  in  Applied  Christianity 

His  most  appropriate  text  was,  "He  hath  anointed  me  to  preach 
the  gospel  to  the  poor;  he  hath  sent  me  to  heal  the  broken-hearted, 
to  preach  deliverance  to  the  captives,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised."^*' 

This  definition  He  emphasized  and  interpreted  by  His  own  life. 
He  went  about  doing  good.  Were  men  hungry,  He  fed  them,^^ 
were  they  ignorant.  He  taught  them,  did  He  find  them  sorrowing^^ 
He  consoled  them.  In  a  time  of  temptation  or  testing,  were  they 
weak  of  purpose.  He  strengthened^^  them.  Wherever  He  found 
them  hampered  by  religious  conditions^*  or  manacled  by  political 
or  ecclesiastical  opposition.  He  did  what  He  could  to  set  them  free. 
Were  they  discouraged  by  their  conduct  of  the  past,  or  were  they 
in  fear  for  the  future.  He  preached  to  them  forgiveness  and  hope. 
Nor  was  it  Christ's  purpose  that  He  should  be  the  only  one  ani- 
mated by  such  an  unselfish  spirit.  He  intends  that  his  followers 
should  obey  the  mandate:  "Let  this  mind  be  in  you  which  was 
also  in  Christ  Jesus.  "^^  His  mind  consisted  of  a  spirit  of  conse- 
cration to  a  great  cause  and  courage  in  promoting  it;  of  sympathy 
with  men  of  all  sorts  and  conditions, ^^  of  forgetfulness  of  self,  and 
service  for  others — of  love,  service  and  sacrifice. 

He  shows  clearly  in  His  teachings  that  life  is  understood  as 
being  not  an  end  in  itself,  but  a  period  of  test  in  which  our  faith, 
or  our  will  to  believe,  is  tried  through  virtue  of  the  limitations 
which  are  placed  upon  our  understanding.  Also  that  during  this 
period  of  test  we  must  direct  our  physical  acts  in  accord  with  the 
great  Law  of  Love  established  by  the  Christ  himself.  In  stating 
this  Law  Christ  taught  that  above  all  we  must  love  our  God,  and 
that  together  with  this  and  because  of  our  love  for  God  we  will 
love  our  neighbors  as  ourselves. ^^  In  brief,  first  faith,  then  through 
faith  good  works  with  love  the  key-note  of  both.  This  is  the 
essence  of  Christ's  teachings  and  forms  the  basis  upon  which  all 
else  is  reared. 

Jesus  did  not  content  himself  with  the  mere  enunciation  of  this 
great  principle  of  love,  leaving  its  application  entirely  to  us.  He 
was  a  veritable  personification  of  it.    He  applied  it  rigorously  to 


10. 

I.uke,  4:18:  Isaiah,  61:1. 

15. 

Phil.,  2:5. 

11. 

John,  6:11. 

16. 

A.  T.   Mahan:  North  American, 

12. 

John,   11:23. 

Vol.  199.  pp.  589-598. 

13. 

John,  6:20. 

17. 

Mark.  12:30-31. 

14. 

John,  4:8-27. 

The  Employer,  the  Wage  Earner  and  the  Law  of  Love         15 

the  Pharisees  of  His  time  in  language  that  has  become  classic.^^ 
That  He  desired  absolutely  no  caste,  religiously  or  politically  is 
shown  in  His  unapproachably  beautiful  parable  of  the  Good 
Samaritan^^  who  steps  across  the  gap  between  his  people  and  the 
Jews.  The  virtue  of  the  Samaritan  consisted  in  his  rising  above 
the  ordinary  separation  of  life  by  means  of  a  broad  human  sympa- 
thy. Wherever  we  touch  the  teachings  of  Jesus,  we  feel  this 
throbbing  sympathy  expressed  or  impKed. 

Christ  dealt  with  man  as  man  in  both  His  life  and  teachings. 
To  Him  human  Hfe  possesses  worth  and  dignity  and  is  full  of 
boundless  possibihties.  In  man  resides  an  infinite  capacity ^'^ 
Godward.  This  gives  a  basis  for  endless  effort,  not  only  for  one's 
self,  but  in  behalf  of  others.  If  the  employer  will  only  manifest 
this  kind  of  faith  in  his  men  it  will  cause  them  to  attack  the  most 
difficult  problems,  if  only  they  can  believe  a  solution  is  possible. 
Jesus  never  tired  of  helping  those  about  Him,  even  the  most 
despised  and  degenerate,  because  He  saw  in  them  the  possibihties 
of  Sonship.  The  basal  idea  He  tried  to  inculcate  by  precept  and 
example  was,  "Every  one  is  Worthful."  This  worth,  however,  is 
due  to  the  kind  of  a  life  of  which  man  is  capable,  even  though  he 
may  not  yet  be  the  possessor  of  it — namely,  divine  life.  It  is  due 
to  the  fact  that  he  is  a  potentiaP^  child  of  God  even  though  sonship 
is  yet  to  be  achieved.  To  thus  become  a  child  of  God  means  one 
shall  be  controlled  by  the  same  loving  principle  that  controlled 
Christ.  That  is,  one  becomes  Christ-like  by  submitting  willingly 
and  joyfully  to  the  divine  will,  which  is  one  of  uncalculating  love. 
In  this  one  particular  he  becomes  like  Christ.  Moreover,  this  is 
the  manifest  destiny  of  man. 

No  conception  of  human  hfe  and  destiny  could  be  more  exalted 
and  yet  it  does  not  ignore  the  hard  facts  about  hfe.  It  transcends 
them  not  by  ignoring,  but  by  conquering  them.  When  one  views 
Applied  Christianity  in  this  true  hght  and  then  glances  at  the 
ignorance,  filth,  vice  and  disease  that  is  prevalent  among  the 
working  classes,  at  some  of  the  present  methods  of  dealing,  schem- 
ing, boycotting,  lockouts,  etc.,  one  is  very  likely  to  ask,  "Is  Apphed 
Christianity  possible?  "  To  some  it  seems  like  something  visionary 
and  impracticable  and  yet  history  and  the  present  day  afford  us 

18.  Mark,  7:5-13.  20.     L.  H.  Miller:  "Biblical  World," 

19.  Luke,  10:25-37.  April,  1914,  p.  246. 

21.     Matthew,  5:43-48. 


16  Essays  in  Applied  Christianity 

ample  testimony  of  the  power  of  Christmnity  to  apply  itself  even 
to  apparently  hopeless  conditions.  This  is  realized  whenever 
loving  service  of  an  entirely  disinterested  sort  goes  forth  from  man 
to  man.  Here  is  the  fusion  of  the  ethical  and  religious  in  Jesus's 
teaching.  Brotherly  love  is  the  central  and  controlling  ethical 
principle. 

Jesus  thus  emphasized  the  reUgious  basis  of  life  and  finds  in  that 
recognition  the  secret  of  the  solution  of  all  other  questions. ^^  He 
planted  within  men,  and  continues  to  do  so  where  men  subject 
themselves  to  it,  an  operative  force  which  if  permitted  will  become 
the  only  rule  and  condition,  not  only  in  the  industrial  world,  but 
among  mankind.  The  simplest  illustration  of  this  He  gave  in 
"The  Lord's  Prayer"  when  He  bids  us  entreat  "Thy  Kingdom 
Come."  The  meaning  of  this  is  explained  by  the  very  next 
clause,  "Thy  will  be  done  on  earth  as  it  is  in  heaven. "  Jesus  sets 
to  work  to  make  new  men  knowing  that  henceforth  we  would  have 
a  new  state.  Christianize  the  social  order  some  men  proclaim.^^ 
Socialize  your  Christianity,  others  cry  in  reply.  But  Jesus  would 
only  reply,  "Except  a  man  be  born  again  he  cannot  enter  the 
kingdom  of  God."^^  Christianity  would  impel  by  love,  whereas 
socialism  would  compel  by  law.  What  our  present  industrial 
order  needs  is  not  so  much  new  adjustment  between  wealth  and 
poverty,  or  capital  and  labor,  but  to  have  men  become  new 
creatures  in  their  lives,  motives,  hopes  and  energies.  What  we 
need^°  is  better  employers,  whether  capitalists  or  not,  and  better 
men,  whether  wage-earners  or  dividend  receivers.  In  fact,  what 
men  everywhere,  both  rich  and  poor,  need  is  not  of  necessity  a 
change  of  environment,  but  a  desire  and  power  to  use  their  present 
condition  so  as  to  become  truer,  juster  and  kinder  men  and  women. 

To  many  the  ideal  of  human  brotherhood  seems  to  produce  as 
good  results  as  the  combined  religious  and  ethical  ideal  of  love  to 
God  and  to  man.  'Tis  true  the  surface  effects  which  are  all  that 
the  ordinary  man  sees  are  much  the  same.  The  atheist  can,  and 
often  does  live  as  honorably,  work  as  hard,  and  as  enthusiastically 
in  the  cause  of  social  righteousness  as  the  Christian.^®  The  natural 
consequence  of  this  is  that  the  modern  man  looking  only  at  the 
works,  thinks  Christian  faith  superfluous.     It  matters  little,  he 


22. 

W.  M.  Clow:  Christ  in  the  Social 

25. 

W.  M.  Clow:  Christ  in  the  Social 

Order,  p.  81. 

Order,  p.  188. 

23. 

Ibid.,  p.  88. 

26. 

R.  D.  Skinner:  Forum,  Vol.  50, 

24. 

John,  3:3. 

pp.  176-177. 

The  Employer^  the  Wag^  Earner  and  the  Law  of  Love         17 

says,  what  a  man  believes,  so  long  as  he  acts  rightly.  By  "right 
acting"  he  means  in  harmony  with  the  popular  conception  of  one's 
moral  duties  and  relations.  If  this  popular  conception  were  in 
perfect  accord  with  Christian  principles  his  statement  would  be 
correct.  As  we  have  seen,  however,  business  ethics,  as  also  the 
ethics  of  the  masses,  is  very  largely  opposed  to  the  spirit  of  the 
Master.  Moreover,  Christ  taught  very  cleariy  that  the  first  and 
great  commandment  of  Love  toward  God  was  prerequisite  to  the 
second  command  to  love  our  neighbor  as  ourselves.  As  a  matter 
of  fact,  an  kind  of  social  activity  divorced  from  the  practice  of 
Christian  humility  and  trust  in  God  generates  in  a  man  a  spirit  of 
self -righteousness  and  self-importance  which  is  very  inferior  to  the 
character  of  the  Christian.  Consequently  a  very  large  amount  of 
such  activity  produces  results  wholly  disproportionate  to  efforts 
expended^^  because  it  has  no  spiritual  basis  in  prayer  or  communion 
\sith  God. 

In  discussing  so  vital  a  question  as  appHed  Christianity  we  must 
be  very  careful  not  to  permit  our  personal  desires  to  misinterpret 
or  purposely  omit  vital  points.  As  others  have  regarded  it,^*  the 
question  could  be  confined  to  the  second  commandment  that  our 
life  be  one  of  works  of  love,  omitting  the  vitally  important  factor 
of  Faith  simply  because  there  are  opponents  to  Christianity. 
But  it  matters  little  how  much  pleasure  one  would  derive  from  a 
comprehensive  study  of  the  results  of  love  our  progress  in  actually 
applying  Christianity  will  be  nil  unless  we  take  into  serious- 
account  the  source  and  motive  force  of  that  love.  "Applied  Chris- 
tianity is  the  application  of  rehgious  belief  as  a  motive  force  for 
acts  of  love.  "^^  Therefore  we  cannot  consider  Christianity  merely 
the  works  of  love,  but  the  love  itself  as  the  op)erating  force;  not 
merely  works  of  charity  brought  into  being  by  the  voluntary 
effort  of  the  individual,  but  a  love  service  which  springs  from  the 
Christ  life  within.  Indeed,  we  must,  and  do  lay  stress  upon  works 
of  charity  and  mercy,  yet  if  we  would  confine  ourselves  to  practical 
Christianity  we  can  not  acquiesce  to  the  modern  theory  that 
'*  works  "  is  the  one  thing  needful.  Any  plan  that  does  not  attempt 
to  Uft  life  to  the  plane  of  the  eternal  is  not  appUed  Christianity. 
It  may  be  applied  ethics,  which,  indeed,  the  writer  would  in  no 

27.     A.  W.  F.  Blunt:  Hibbert  Journal,  28.     Skinner,    Forum,    Vol.    50.    pp. 

Vol.  10,  p.  810.  169-181. 

29.     Skinner,  Forum,  Vol.  50,  p.  180. 


18  Essays  in  Applied  Christianity 

wise  belittle.  But  just  as  the  whole  is  greater  than  any  of  its 
parts,  so  in  an  even  truer  sense  does  Applied  Christianity  trans- 
cend and  direct  applied  ethics. 

Note  further,  that  if  we  would  understand  or  comprehend  Jesus 
in  even  an  approximate  sense,  we  must  realize  that  the  heart  of 
his  heart  was  religion.  He  showed  the  people  of  His  own  age  that 
the  ordinary  life  of  anxiety,  chafing  ambition  and  covetousness  was 
no  life  at  all;  that  to  really  live  they  must  enter  into  a  new  world 
of  love,  service  and  contentment.  All  other  activities  lay  in  con- 
centric circles  about  that  redemption  of  the  spirit  and  flowed  out 
from  it.  Consequently  no  man  is  a  real  follower  of  Christ  who  has 
not  through  Him  entered  into  filial  relation  with  God.  Nor  does 
any  man  share  His  life  that  does  not  have  a  spontaneous  outflow 
of  sympathy  and  love  into  all  the  relations  of  his  life,  thereby 
reconstructing  everything  it  touches.  Whoever  uncouples  the 
religious  from  the  industrial  and  social  life  has  not  understood 
Christ.  Jesus  truly  was  a  reformer  but  not  in  the  generally  accept- 
ed sense.  He  did  not  expect  to  bring  about  a  great  catastrophe. 
To  Him  the  present  was  seed  time.^®  He  spent  His  time  sowing 
the  seed  which  shall  ultimately  bring  in  a  new  order.  He  expected 
to  develop  a  new  society  by  organic  growth,  cell  by  cell.  Every 
human  life  brought  under  control  of  the  new  spirit  was  an  advance. 
Every  time  the  thought  of  Divine  Sonship  and  brotherly  love  took 
a  new  hold  on  a  human  mind  it  meant  progress.  Christ's  purpose 
was  thus  to  change  society  by  changing  the  individual.  The  true 
social  order  of  the  world  according  to  Him  is  symbolized  in  the 
parable  of  the  vine  and  branches. ^^  As  branches  can  not  bear 
fruit  if  they  become  separated  from  the  vine,  no  more  can  men  be 
righteous  and  just  in  detachment  and  isolation  from  God.  His 
teaching  is  permeated  with  the  thought  that  men  and  society  are 
not  transformed  by  an  external  law,  but  by  transformation  and 
growth  from  within.  The  symbol  of  such  transformation  is  the 
seed  planted  in  the  field  which  after  "  dying,  "^^  springs  up  pro- 
ducing first  the  blade  and  finally  the  full  corn  in  the  ear.^^  Such 
a  life  would  cause  even  business  men  and  wage-earners  to  enjoy 
fellowship  together  in  filial  obedience  to  God  and  in  the  practice  of 
the  law  of  love. 


30. 

Parables    of    Matthew, 

13, 

also 

32. 

John,  12:24. 

Mark,  4:26-29. 

33. 

Mark,  4:28. 

.31. 

John,   15:1-11. 

The  Employer^  the  Wage  Earner  and  the  Law  of  Love         19 

This  capacity  of  man  for  brotherhood  is  as  truly  normal  as  any 
other  capacity  of  human  nature  and  therefore  as  capable  of  devel- 
opment as  any  other  capacity.  The  idea  of  Christian  brotherhood 
is  now  beginning  to  dawn,  and  the  craving  for  life  relations  which 
are  more  brotherly  is  all  the  while  becoming  more  insistent.  This 
is  evidenced  by  the  growth  of  democratic  ideals,  by  the  increasing 
power  and  prominence  of  the  laboring  classes**  and  by  the  quick- 
ness with  which  those  seeking  political  preferment  discern  that 
they  have  to  deal  with  the  many  rather  than  the  few.  The  recent 
expression  of  distaste  for  autocracy  by  the  people  of  Russia  and 
the  setting  up  of  a  democratic  government  with  but  little  blood- 
shed attests  this  craving  for  justice  and  equality.  Such  a  mani- 
festation as  this,  however,  is  only  the  outgrowth  of  a  burning 
passion  for  freedom  in  the  hearts  of  the  people  in  increasing  num- 
ber. Who  would  deny  that  Tolstoi,  with  his  lofty  interpretation 
of  Christianity,  was  an  important  factor  in  fostering  such  a  desire? 

Many  of  our  modern  institutions  attempt*^  to  increase  the  well- 
being  of  men  and  bring  about  more  satisfactory  relations  between 
them  by  an  adjustment  of  their  environment.  Their  advocates 
seem  to  think  nothing  more  is  needed.  The  State  is  attempting 
to  cure  abuses  by  a  stricter  regulation  of  the  free  play  of  egotism. 
Laws  have  been  enacted  regulating  trusts,  railroads,  interstate 
commerce  and  the  relations  between  employers  and  employees; 
eight-hour  laws,  factory  laws,  child  labor  laws,  employers'  liability 
laws  and  laws  looking  to  the  protection  and  improvement  of  the 
laborer  in  general.  Some  industries,  believing  environment  deter- 
mines character,  have,  through  shrewd  business  perception,  made 
apparent  concessions  to  their  employees  to  alleviate,  as  they 
suppose,  their  hardships — by  good  tenements,  by  kindergartens, 
factory  lunches,  lecture  rooms  with  speakers,  giving  bonuses  and 
presents. 

These  most  excellent  changes  and  innovations  are  made,  how- 
ever, in  the  firm  belief,  first :  that  if  man's  surroundings  are  altered 
the  man  is  changed;  second:  if  the  men  are  changed  they  will  be 
more  contented;  consequently  will  be  "worth"  more  to  the  insti- 
tution.*^   Such  a  change  is  appHed  from  without,  not  induced  from 

34.  Parley  Paul  Womer:  "  The  Church  36.     J.  H.  Muirhead:  Hibbert  Journal, 
and  the  Labor  Conflict,"  p.  258.  Vol.  7,  p.  493. 

35.  W.  M.  Clow:  "  Christ  in  the  Social  Also  W.  M.  Clow:  "  Christ  in  the 
Order,"  p.  87.  Social  Order,"  p.  161. 


20  Essays  in  Applied  Christianity 

within.    Energy  is  expended  in  attempting  to  raise  the  standard 
rather  than  the  character. 

As  a  matter  of  fact,  working  men  do  not  hke  to  have  things  done 
for  them.  The  more  that  is  done  for  them  the  more  they  feel 
under  the  power  of  the  person  who  is  responsible  for  their  benefits. 
Consequently,  though  a  seeming  paradox,  whatever  the  employer 
does  to  alleviate  the  hardships  of  his  "hired"  men,  he  usually  is 
making  them  feel  their  dependence  upon  him  to  a  greater  degree, 
with  the  result  that  some  of  the  most  serious  outbursts  of  indigna- 
tion on  the  part  of  laborers  have  taken  place  amid  the  fairest  en- 
vironment that  can  surround  conditions  of  toil.^^  The  working 
men  say,  and  quite  logically,  that  if  the  company  can  afford  all 
these  extras  it  can  afford  to  pay  higher  salaries.  Give  the  laborers 
their  choice  and  they  will  invariably  choose  the  higher  wage  in 
preference  to  the  more  agreeable  environment.  They  would 
rather  take  their  chances  even  in  unhealthful  conditions  if  the 
wages  were  greater.  In  other  words,  the  w^age-earner  realizes  the 
employer  is  to  quite  an  extent  indebted  to  him  for  the  funds  to 
provide  these  improved  tenements,  parks,  libraries,  lessons  in 
cooking,  flower  gardens,  in  fact,  all  the  comforts  and  conveniences 
of  the  superior  factories.  While  he  is  thus  paying  for  all  these 
things  he  finds  his  employer  receiving  all  the  praise.  The  world 
looks  on  and  calls  him  a  great  philanthropist,  whereas  his  em- 
ployees in  their  heart  call  it  a  shain.^^  Such  a  condition  does  not 
produce  happy  relations  between  labor  and  capital.  In  fact,  any 
industrial  system  that  depends  in  the  final  analysis  upon  gratitude 
as  the  binding  influence  is  not  only  unjust,  but  is  a  psychological 
blunder.  The  bond  in  economic  life  that  holds  employer  and  em- 
ployee cannot  be  a  weak  and  exploded  virtue.  Men  are  not,  can 
not  and  ought  not  be  held  to  their  work  by  any  sense  of  gratitude 
but  by  the  broadest  sense  of  justice. 

Any  reform  movement,  therefore,  to  lift  us  from  the  rut  of 
materialism  and  command  the  attention  of  even  a  portion  of  the 
multitude,  must  be  something  very  potent,  very  rousing  and  yet 
very  simple.^^  It  must  appeal  to  the  whole  man.  It  mUst  be 
practical  without  being  base,  reasonable  yet  not  academic  and 
emotional  without  hysteria.    It  must  be  high  enough  to  coordinate 

37.  G.    S.    Grant:    North   American,  39.     J.  H.  Muirhead:  Hibbert  Journal, 
Vol.  192,  p.  171.  Vol.  7,  p.  493. 

38.  Ibid.,  p.   172. 


The  Employer  J  the  Wage  Earner  and  the  Law  of  Love         21 

all  the  activities  of  life  and  to  satisfy  the  spiritual  nature.  This 
ideal  must  be  so  very  practical  that  it  not  only  can  maintain  itself 
in  its  environment,  but  also  serve  as  a  stimulus  and  a  guide  to 
constructive  industrial  reform.  It  must  be  one  which  will  illumi- 
nate the  mind  and  strengthen  the  will  of  the  white-collared  capital- 
ist at  his  desk  as  well  as  the  grimy  workman  at  his  machine  or  in 
the  ditch. 

Christianity  is  such  an  exalted  yet  practical  ideal.  It  would  not 
only  ask  men  to  serve  and  trust  each  other  more,  but  it  would  put 
an  operating  force  within  them  which  would  help  them  to  "by 
love  serve  one  another. "  It  would  by  making  men  resemble  God, 
and  bringing  about  a  universality  of  interest  make  men  more 
companionable;  more  eager  to  do  good,  less  eager  to  succeed  by 
oppression,  less  egotistical  and  self -centered;  more  intent  upon 
doing  service  than  upon  demanding  rights  and  recognition.  Applied 
Christianity,  proclaiming  as  a  scientific  fact  the  supremacy  of  the 
universal  law  of  love  and  applying  it  to  the  individual  through 
persuasion,  high  reUgious  motive  and  effective  legal  science,  is 
becoming  the  true  method  of  adjusting  industrial  relations.'*® 
Without  this  science  of  love  as  a  basis  for  action  every  effort  at 
adjustment  of  difference  between  capital  and  labor  must  be  as  a 
mere  phantom  or  image  of  the  reality  it  dimly  reflects. 

Let  us  examine  the  labor  situation  still  more  closely.  The  his- 
tory of  the  labor  conflict  throws  much  light  on  present  conditions. 
Until  James  Watt  harnessed  the  expansive  force  of  steam  for 
human  purposes  in  1769  man  had  been  using  localized  f)ower  such 
as  falling  water,  the  winds  and  the  domestic  animals.  The  advent 
of  the  steam  engine,  however,  introduced  such  a  mighty  force  that 
the  economic  production  of  our  race  immediately  took  a  tremen- 
dous leap  forward.'*^  Nor  is  this  forward  pace  slackening  in  the 
least,  for  with  the  additional  invention  of  the  electric  generator 
and  the  internal  combustion  engine  new  resources  of  f>ower  were 
introduced  which  have  revolutionized  every  phase  of  our  modern 
society.  The  ever  increasing  amount  of  raw  material  is  now  being 
changed  into  the  finished  product  by  complex  machinery  rather 
than  by  simple  hand  work.  It  seemed  at  first  that  these  great 
changes  were  heralds  of  better  days,  when  human  suffering  would 

40.     R.  D.  Skinner,  Forum,  p.  174.  41.     Rauschenbusch :  Christianity  and 

the  Social  Crisis,  pp.  214-18. 


22  Essays  in  Applied  Christianity  ^ 

approach  a  minimum.  Instead  of  that  a  prolonged  sigh  of  misery 
has  followed  wherever  the  power  machine  has  come.  Before  that 
time  the  workman  plied  his  trade  at  home  and  was  the  o^Tier  of 
his  few  simple  tools.  There  was  a  definite  demand  to  be  supplied 
and  the  rules  of  the  guild  (employers  and  employees  belonged  to 
and  constituted  this  single  order)  or  city  barred  out  reckless  com- 
petition so  there  was  no  lure  of  millions  or  fear  of  poverty  to  haunt 
him. 

The  introduction  of  the  power  machine,  however,  wrought  great 
changes.    Machines  were  too  expensive  to  be  set  up  in  the  home. 
This  produced  an  opportunity  which  was  seized  by  the  more  enter- 
prising, who  banded  together,  turned  out  a  rapid  flow  of  machine- 
made  products,  and  of  necessity  under-bid  the  others  in  marketing 
their  goods.    New  economic  theories  were  developed  which  sanc- 
tioned this  and  were  quickly  made  into  laws.    The  natural  result 
was,  the  great  mass  of  workers  was  displaced  by  machines.    Their 
misery  was  intense,  but  since  the  law  was  controlled  by  the  owners 
of  the  machines  they  finally  were  compelled  to  submit  to  the  others 
as  masters.     From  this  beginning  has  developed  the  incredible 
paradox  of  our  modern  industrial  life.    The  very  instrument,  by 
which  humanity  could  be  blessed  and  be  forever  above  poverty 
caused  humanity,  to  a  great  degree,  to  become  submerged  in  per- 
petual want  and  servitude.    As  wealth  was  multiplying  pauperism 
was  increasing  in  the  same  proportion,  and  becoming  chronic.^^ 
Nor  is  this  stating  that  wealth  causes  pauperism.     It  is  saying, 
however,  that  in  its  ascent  to  its  present  state  of  power,  capital 
has  learned  how  to  make  wealth  much  faster  than  it  has  learned 
to  distribute  it  justly.    It  has  had  an  eye  much  keener  for  profit 
than  its  ear  for  the  voice  of  God  or  the  cry  of  humanity.    With  the 
introduction  of  the  machine  the  former  companionship  of  mechanic 
and  workmen,  working  together  in  a  little  shop,  disappeared.  Two 
classes  were  created  and  a  wide  gulf  separated  them — on  the  one 
hand  the  employer,  whose  power  was  great  ;on  the  other  the  wage- 
earner,  who  had  ever  lessening  hope  of  rising  above  his  class^^. 
The  machine  meant  production  on  a  large  scale,  which  means  a 
tendency  toward  big  things  in  the  industrial  world.    But  to  finance 
big  enterprises  requires  large  capital  and  this  necessitates  the  ^ 
business  group.    This  brought  in  the  second  group,  for  the  inevit- 

42.     Rauschenbusch :  Christianity  and  43.     Mains:  Christianity  and  the  New 

the  Social  Crisis,  p.  217.  Age,  p.  146. 


The  Employer^  the  Wage  Earner  and  the  Law  of  Love         23 

able  accompaniment  of  organized  capital  is  organized  labor  and 
the  development  of  the  group  spirit  among  the  working  class.'^'* 
In  both  cases,  however,  the  individuals  are  attempting  to  attain 
individual  prosperity  through  concerted  effort. 

In  the  business  group  can  be  seen  clearly  the  passing  of  the  per- 
sonal element.     Even  corporate  management  eliminates  personal 
sympathy  and  to  a  very  great  degree  the  individual  sense  of  honor 
and  justice.    Moreover  the  group  very  largely  rules  the  individuals 
of  which  it  is  composed.*^     Upon  entering  the  business  realm  a 
man  instantly  finds  himself  ruled  and  dominated  by  forces  not  of 
his  own  making.    The  "system"  hands  down  a  few  laws  by  which 
it  says  each  member  shall  be  controlled.    As  we  have  said,  the  key 
note  of  these  laws  is  profit.    Success  is  determined  only  and  wholly 
on  a  money  basis.    That  man  is  making  the  greatest  success  who 
Ls  making  the  most  money  of  any  in  his  line.    If  he  is  making  less 
than  any  one  else  something  is  wrong  with  him,  his  product,  his 
management  or  his  helpers.    If  any  consideration  is  shown  for  the 
health  and  well-being  of  employees  it  is  for  prudential  reasons  or 
because  of  legal  requirement.     The  rules  of  the  business  group 
thus  very  largely  determine  what  apparently  must  be  the  attitude 
of  an  employer  toward  his  surroundings.    Toward  other  employers 
it  must  be  a  game  of  see  who  is  the  best  man,  who  can  make  the 
most  profit,  who  can  buy  his  raw  material  at  the  lowest  price  and 
sell  the  finished  product  at  the  highest  mark.     Because  of  this 
subtle  commercial  spirit  we  must  not  permit  ourselves  in  viewing 
the  life  of  any  individual  to  think  the  mischief  done  by  his  cor- 
poration is  due  entirely  to  his  o^n  personal  wickedness.     The 
great  leaders  in  industry  are  not  purposely  committing  wickedness, 
but  they  are  the  victims  of  the  present  industrial  forces.    In  under- 
paying and  over-working  men  or  in  employing  women  and  children 
the  man  even  with  kind  intentions  is  pushed  by  the  entire  group 
to  which  he  belongs. 

With  the  employer  labor  is  a  commodity  to  be  purchased  at  the 
cheapest  possible  price  which  will  fulfill  the  requirements.  The 
movement  toward  cheaper  labor  has  been  greatly  accelerated  by 
the  increasing  use  of  machinery.  The  skilled  workman  of  a  few 
years  ago  can  be  replaced  with  the  feeder  of  a  machine;  the  intelli- 

44.     Womer:      The    Church    and    the  45.     Raiiachenbiisch :  Christianity  and 

Labor  Conflict,  p.  187.  the  Social  Crisis,  p.  360. 


24  Essays  in  Applied  Christianity 

gent  laborer  gives  place  to  the  ignorant;  the  American  to  the  man 
of  the  Yellow  race;  the  man  is  displaced  with  the  woman  and  she 
in  turn  with  the  child.  The  great  mass  of  employers  take  advant- 
age of  the  fact  that  the  cheaper  and  more  helpless  the  labor  the 
easier  it  is  to  demand  the  hardest  conditions  of  toil.  The  foreigner 
who  has  been  brought  up  to  a  lower  standard  of  life  or  the  helpless 
woman  or  child  will  submit  to  long  hours,  dangerous  tools  and 
unhealthful  conditions. 

With  the  masters,  this  relative  reduction  of  the  cost  of  labor 
has  meant  economy,  therefore  a  corresponding  increase  in  profit. 
Thus  our  wealth  has  increased  to  a  degree  that  is  unparalleled  in 
the  history  of  this  or  any  other  nation."*®  But  it  apparently  is 
going  to  those  who  in  various  ways  are  proving  themselves  strong 
enough  to  take  it  instead  of  to  those  who  are  justly  entitlted  to  it. 
This  class  of  wealth  receivers  is  very  small  compared  to  the  great 
mass  of  wage-earners,  the  majority  of  whom  are  little  removed 
from  poverty.  They  are  continually  haunted  by  the  paralyzing 
fear  of  actually  coming  to  want,  and  when  a  time  of  depression 
comes  or  war  stringencies  are  on,  thousands  are  either  thrown  out 
of  a  means  of  livelihood  or  are  not  able  to  meet  the  higher  cost  of 
living  and  it  is  easy  for  them  to  be  crowded  over  the  line  of  self 
respect  into  ways  of  living  which  mean  degradation  and  ruin. 
Men  abandon  their  famihes  and  drift  into  vagrancy.  Women  sell 
their  honor  to  get  a  living — creating  a  problem  which  is  very 
closely  related  to  the  unequal  and  unfair  distribution  of  profit. 
Everyone  wonders  why  there  should  be  any  need  for  millions  of 
wage-earners  to  have  their  lives  thus  reduced  in  this  rich  land 
with  its  marvelous  productiveness,  its  forests,  mines  and  fields. 
There  is  no  such  need.^'  Moreover,  there  would  be  no  occasion 
for  such  a  condition  if  the  present  business  and  economic  relation 
of  men  were  not  dominated  and  ruled  very  largely  by  rules  and 
motives  which  are  unjust  and  selfish.  Christ  did  not  intend  such 
inequality  should  ever  exist.  He  would  reconstruct  the  whole  of 
human  relations  in  accordance  with  the  great  principle  of  service 
and  unselfishness  under  the  motive  power  of  the  great  law  of  Love. 

We  have  shown  that  the  teachings  of  Christ  summon  men, 

46.     Mains  gives  our  national  wealth  47.     Ibid.,  p.  121. 

as  $140,000,000,000,  p.   1*5. 
Womer:  The  Church  and  the  Labor 
Conflict,  p.  116. 


The  Employer,  the  Wage  Earner  and  the  Law  of  Love         25 

whether  laborers  or  employers,  singly  and  collectively  to  bestir 
themselves  and  work  for  the  mobilizing  and  developing  of  the 
moral  forces  latent  in  this  Christian  land,  for  the  progressive 
regeneration  of  our  industrial  life.  The  first  call  to  a  change,  how- 
ever, comes  to  all  those  who  have  had  a  defective  moral  insight 
of  the  function  of  capital,  and  whose  duty  it  is  to  give  a  voice  to 
the  appeal  of  righteousness  and  brotherhood.  Already  some  of  the 
worst  effects  of  the  reign  of  capitalism  have  been  greatly  mitigated, 
by  organized  labor  itself,  by  state  legislation  and  by  a  quickening 
of  the  social  conscience.  However,  many  influences  which  formerly 
protected  us  and  gave  a  lessened  social  effect  are  losing  their  force,"** 
and  we  are  beginning  to  do  things  even  more  strenuously  and 
recklessly  than  ever  before.  Machinery  is  being  run  faster,  cap- 
ital is  more  active;  human  life  is  decreasing  in  value,  custom  and 
prejudice  are  being  thrown  aside.  The  distinction  between  the 
industrial  classes  is  becoming  more  marked,  for  as  capital  becomes 
more  active  and  centralized  the  gulf  now  separating  them  grows 
continually  larger. 

We  are  now  confronted  by  the  question:  WTiat  is  to  be  done? 
We  know  which  ideal  of  ethics  is  in  harmony  with  Christ's  teach- 
ing; we  know  what  should  be  the  ultimate  social  ideal  of  the 
business  man,  but  what  practical  means  and  what  methods  should 
he  use  for  its  attainment?  Christianity  offers  a  practical  means. 
If  an  employer  or  member  of  a  corporation  would  be  effective  in 
applying  Christ's  teachings  to  his  industrial  relations  he  must 
first  of  all  fill  himself  with  the  spirit  of  Jesus  and  divest  himself 
of  the  selfish  point  of  view.  As  long  as  a  man  is  self  righteous  and 
complacently  satisfied  with  his  own  moral  and  spiritual  attain- 
ments he  is  in  no  condition  to  judge  of  life  as  Christ  would  judge 
of  it.  He  must  pass  under  the  domination  of  the  spirit  of  Christ 
which  will  bring  about  in  him  a  revaluation  of  social  values.  He 
may,  and  indeed  will  find  his  judgment  and  ideals  in  opposition 
to  some  of  the  current  ideas  of  commercialism.  However,  no  man 
can  help  his  neighbors  until  he  is  himself  free  from  the  spell  which 
has  been  cast  over  their  moral  judgment. 

Here  again,  we  repeat  that  the  present  industrial  order  has 
woven  a  protecting  web  of  idealized  justification  about  itself.    So 

48.     Rauschenbusch  mentions  as  such  structure,    our   people   were  im- 

influences:     industries     were     in  migrants,   free   and   cheap  land, 

their  infancy,   no  old  economic  p.  218. 


2$  Essays  in  Applied  Christianity 

it  is  with  every  social  institution,  good  or  bad.  For  instance, 
wherever  mihtarism  rules  war  is  idealized.  In  a  similar  way  cap- 
italism idealizes  usury  and  profits,  which  it  calls  the  just  dues  of 
foresight  and  ability.  It  assures  us  that  the  average  wage-earner 
is  poor  through  his  own  fault.  Such  are  the  theories  of  those  who 
profit  by  present  conditions  and  consequently  are  loath  to  believe 
their  lives  are  working  harm.  The  employer,  however,  who  has 
a  vision  of  Sonship  and  would  have  his  relations  with  both  capital 
and  labor  in  harmony  with  Christ's  teaching  must  have  a  will, 
which  sets  justice  above  policy  and  profit;  and  a  conception  of  life 
which  "consisteth  not  in  the  abundance  of  the  things  he  possess- 
eth.  "^^  Such  a  man  will  in  some  measure  incarnate  the  principles 
of  Christ  and  because  of  this  will  be  a  well-spring  of  regenerating 
influences.  When  he  speaks  his  judgement  will  be  a  corrective 
force.^^  Be  he  the  head  of  a  firm  or  merely  a  stock-holder  he  will 
use  his  every  resource  to  inculcate  into  not  only  the  business  prin- 
ciples of  his  institution,  but  also  the  very  lives  of  every  individual 
concerned,  the  spirit  of  justice,  love  and  service.  If  any  new 
principle  is  to  gain  power  in  the  industrial  world  it  must  take 
shape  and  life  in  the  individuals  who  have  faith  in  it;  and  then 
these  believers  will  gain  other  believers. 

It  has  been  said  Christianity  cannot  tolerate  economic  compe- 
tition. This  is  undoubtedly  due  to  the  wrong  application,  to 
selfish  motives  and  wrong  methods  in  such  competition.  There 
is  no  reason  why  competition  between  two  men  in  business  need 
be  demoralizing  if  the  competitors  have  "lofty"  aims  and  use 
Christian  methods;  indeed,  competition  when  not  unjust  or 
destructive  promotes  a  broader  social  feeling.  But  one  says: 
"How  can  the  spirit  of  Christ  tolerate  a  feeling  of  antagonism?" 
It  can  not.  If  the  competition  were  one  of  rendering  service 
rather  than  acquiring  profits  the  spirit  of  antagonism  would  be 
entirely  absent.  For,  as  a  matter  of  fact,  the  degree  of  antagonism 
between  two  competitors  varies  inversely  w4th  the  degree  of  their 
moral  approval  of  the  distribution  resulting  from  such  competi- 
tion. Two  lawyers  can  plead  before  the  same  court,  two  doctors 
can  practice  in  the  same  town;  but  in  both  cases  they  compete  to 
see  who  can  render  the  best  service.     Why,  then,  could  not  two 

49.     Luke,  12:15.  50.     Rauschenbusch :  Christianity  and 

the  Social  Crisis,  p.  352. 


The  Employer^  the  Wage  Earner  and  the  Law  of  Love        27 

industries  thrive  in  the  same  locality,  and  have  as  their  motive 
for  competition,  not  selfish  gain,  but  service  rendered? 

No,  the  Christian  business  man  will  not  have  to  sever  his  rela- 
tions with  the  business  world  if  he  would  apply  the  law  of  love; 
neither  will  he  say  the  application  of  this  law  to  his  relations  with 
'*men  of  the  world,"  is  impracticable.  Others  may  have  only 
selfish  motives,  they  may  be  bent  on  making  a  great  profit  at  all 
hazards,  their  business  principles  may  be  based  on  expediency  and 
policy,  they  may  estimate  success  in  dividends  allowed,  but  not 
so  with  the  Christian  employer.  He  estimates  life  value  in  service 
rendered,  not  in  mere  money  returns;  he  would  prefer  to  sacrifice 
his  profit  rather  than  to  yield  to  mere  expediency. 

The  attitude  of  the  Christian  employer  toward  his  employees 
will  be  decidedly  different  from  that  manifested  by  most  employ- 
ers. No  man  can  feel  himself  to  be  merely  a  "hand"  or  a  number 
on  the  roll  without  being  lessened  in  his  own  self-  respect  and 
lowered  in  his  manhood.  No  man  can  be  regarded  as  a  hireUng 
without  being  tempted  to  cherish  and  manifest  the  spirit  of  the 
hireling.  Behind  our  industrial  unrest  there  lies,  as  all  close  ob- 
servers see,^^  not  only  obvious  wrong,  but  this  deep-seated  sense 
of  social  injury.  With  the  masters,  practically  no  attempt  is  made 
to  allot  to  each  laborer  his  just  share  in  the  profits  of  their  joint 
work. ^2  The  lowest  motives  for  work  are  appealed  to  in  the  work- 
men. They  are  offered  a  wage  if  they  work  well.  And  the  sur- 
prising thought  is  that  in  the  face  of  this  many  employers  are 
making  the  common  complaint  that  their  men  take  no  interest  in 
their  work.  WTiy  should  they?  WTiat  inducement  is  held  out  to 
persuade  them  to  put  love  and  care  into  their  work,  since  it  is  not 
theirs?  As  Professor  Oilman  says,  "We  must  acknowledge  that 
the  wages  system  viewed  in  its  simplest  form  of  time  wages  does 
not  supply  the  necessary  motives  for  the  workman  to  do  his  best. " 
In  fact,  it  is  universally  admitted  that  the  best  and  finest  work  is 
done  by  those  who  put  love  into  their  work  because  it  is  their  oWn 
and  they  feel  responsible  for  its  success.  When  a  workman  be- 
comes a  partnet"  he  goes  about  his  work  with  new  vigor  and  new 
life. 

In  view  of  this  the  first  advance  towards  a  change  must  be  made 

61.     Clow:  Christ  in  the  Social  Order.  52.     Ranschenbiisch :  Christianity  and 

p.  64.  the  Social  Crisis,  p.  231. 


28  Essays  in  Applied  Christianity 

by  the  masters,  and  any  movement  for  a  revision  of  the  existing 
system  must  take  form  in  the  apparent  concession  on  the  part  of 
the  employers.^  The  more  far  sighted  among  them  who  have 
been  responsive  to  the  appeal  of  Christianity  for  brotherly  kind- 
ness are  assured  that  what  they  can  do  for  their  employees  above 
and  beyond  their  legal  and  even  prudential  obligations  is  both 
wise  and  essential  to  the  happy  conduct  of  their  affairs.  But  such 
concessions  must  be  accompanied  by  a  feeling  of  co-partnership 
with  the  laborers,  else  they  will  become  dissatisfied  with  the  thought 
of  being  dependent. 

Indeed  it  seems  that  the  capitalistic  world  of  the  present  is 
increasingly  impelled  by  a  spirit  of  philanthropy.  During  the  last 
"holiday  season"  millions  of  dollars  were  given  by  various  firms 
to  their  employees,  in  the  form  of  presents  or  bonuses.  Since  the 
first  of  the  year,  too,  according  to  the  daily  press,  thousands  of 
big  industries  have  increased  the  wages  of  their  employees.  The 
amount  of  money  given  for  humane  causes  is  now  exceeding  in 
magnitude  anything  ever  witnessed  in  the  past.^  The  only  inter- 
pretation of  the  consecration  of  such  large  sums  of  private  money 
to  public  and  philanthropic  uses  is  that  there  is  a  growing  tendency 
on  the  part  of  capital  to  make  itself  a  servant  of  the  common  good. 
This  shows  that  the  call  for  service,  a  Christian  call,  is  being  heard 
even  by  capital.  On  the  other  hand,  however,  capital  in  over- 
whelming proportions  has  been  seeking  its  investment  in  material 
and  selfish  schemes.  We  have  no  scruples  against  the  investment 
either  of  human  skill  and  energy  or  that  of  capital  in  legitimate 
business.  But  when  profits  exceed  all  demands  of  private  business 
and  of  private  needs,  that  surplus  should  be  sacredly  devoted,  not 
only  to  moral  and  philanthropic  uses,  but  toward  bringing  about 
a  more  equitable  distribution  of  the  profit. 

This  is  the  spirit  of  Christ  which  calls  the  employer — the  director 
of  capital — to  hft  his  motives  to  higher  levels,  and  make  great 
moral  departures.  The  industrial  world  is  in  need  of  a  new  type 
of  capitaUst;  who  is  dominated  by  the  conviction  that  he  is  simply 
a  steward  for  the  kingdom  of  Jesus  Christ  and  that  it  is  his  duty 
to  bring  his  gains  as  endowments  for  the  moral  uses  of  this  king- 

53.     A.     Pulver:     Annals     American  54.     Mains   gives   aggregate   gifts   in 

Academy,    20:61.  U.  S.  for  1913  not  including  those 

below   $10,000   as   $302,000,000, 
p.  292. 


The  Employer,  the  Wage  Earner  and  the  Law  of  Love         29 

dom.  If  employers  would  share  their  surplus  gain  with  their  em- 
ployees the  false  partition  between  them  would  very  largely  be 
broken  down  and  they  would  meet  on  the  same  plane  of  harmony. 
To  speak  a  Uttle  more  clearly,  the  Law  of  Love  would  reconcile 
capital  and  labor  by  bringing  them  to  a  common  basis  of  interest 
in  their  mutual  products.  This  calls  for  cooperation,  which  is 
greatly  aided  by  a  sense  of  divine  Sonship  and  human  brotherhood. 
WTiat  is  needed  is  the  creation  of  cooperative  methods  which  are 
broad  enough  to  include  all  the  producers — employers,  employees 
and  purchasers.  This  principle  has  already  taken  a  firm  hold  on 
some  of  the  European  countries  and  is  proving  to  be  a  decided 
success.^^ 

While,  however,  awaiting  the  general  acceptance  in  America  of 
such  a  principle  the  Christian  employer  will  not  wait  nor  hesitate 
to  adopt  it  as  far  as  he  is  able  under  existing  conditions.  By 
increasing  the  w^age  paid  to  the  maximum  he  would  be  sharing 
the  profits  with  his  workmen.  This  action  would  awaken  in  all 
the  spirit  of  common  partnership.  It  would  create  an  atmosphere 
of  fidelity,  of  industry  and  thrift.  This  principle  which  is  in  sub- 
lime harmony  with  the  ideals  of  Christ  is  so  broad  there  is  room 
for  rich  and  poor  to  meet  together  with  the  feeling  that  the  Lord 
is  the  Maker  of  them  all. 

If  all  employers  of  labor  from  the  great  firms  who  "check  out" 
thousands  from  their  gates  every  night  to  the  man  who  has  a 
single  clerk  in  his  oflSce  or  to  the  mistress  who  has  a  single  maid 
in  her  home  were  to  recognize  these  obligations,  a  social  sympathy 
would  be  bred  between  employer  and  employees,  the  value  of 
which  is  above  rubies.^  Nothing  could  be  more  potent  upon  both 
the  conscience  and  the  heart  of  the  wage-earner  than  an  obvious 
exhibition  of  the  law  of  love.  Such  an  example  would  be  im- 
pressed upon  him  by  all  the  sanction  of  a  new  regard  for  the  man 
he  serves.  When  Christian  love  is  applied  the  employer  no  longer 
lives  a  selfish  life,  but  feels  he  has  a  service  to  render  in  regenerat- 
ing society .^'^  Having  received  the  leaven  in  his  own  heart,  he 
would  leaven  all  whom  he  touched  whether  stockholder  or  wage- 
earner.  Together  they  would  not  only  be  regenerated  by  Christ, 
but  be  infused  anew  with  the  one  positive  force,  Love. 

55.     Mains:  Christianity  and  the  Netc  56.     W.  M.  Clow:  Christ  in  the  Social 

Age,  p.  30S.  Order,  p.  164. 

57.     R.    D.   Skinner:   Forum,    50:181. 


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